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Some groups openly denied its existence completely. Hence, the Messenger of Allah (peace be upon him) emphasized that it is an essential part of imaan to believe in al-Qadar. A third view is given by al-Mudaabaghi. He states that the governing word, "to believe in," has been repeated due to the importance of the matter of al-Qadar. Its importance is not in the manner just described in the second view, but because it is something concerning which only those who are truly knowledgeable of the religion of Allah realize. They alone understand its 1 Al-Qaari, vol. I , p. 58. 2 Al-Ubayy, vol. I, p. 67. l l ! j j Hadith #2: The Hadith of Jibreel importance and the fact that one must believe in it. This is different from the other articles of faith that are, in general, known and recognized by all Muslims.1 Belief in al-Qadar The next and final article of faith mentioned by the Prophet (peace be upon him) is belief in "divine decree" or al-Qadar. Idris discusses the meaning of this word and states, The original meaning of the word Qadar is specified measure or amount, whether of quantities or qualities. It has many other usages which branch out from this core. Thus yuqad-dir means, among other things, to measure or decide the quantity, quality, position, etc., of something before you actually make it. And it is this latter sense which interests us here.2 It is obligatory upon every Muslim to believe in the concept of Qadar or Divine Decree. In fact, this hadith of Jibreel was passed on by Abdullah ibn Umar when some people came to him telling him that there had appeared a people who were rejecting Qadar. The beginning of the narration in Sahih Muslim is as follows: It is narrated on the authority of Y ahya ibn Y amur that the first man who discussed Qadar in Basra was Ma'bad al-Juhani. I [Yahya] along with Humaid ibn Abdul Rahman al-Himyari set out for pilgrimage or Umrah and said, "If it should so happen that we come into contact with anyone of the Companions of the Messenger of Allah (peace be upon him), we shall ask him about what is being talked about concerning Qadar." Unexpectedly, we came across 'Abdullah ibn 'Umar ibn al­ Khattab while he was entering the mosque. I and my friend surrounded him. One of us was on his right side and the other stood on his left. I expected that my friend would authorize me to speak [for both of us]. Therefore, I said, "O Abu Abdul Rahman [Abdullah ibn Umar], there have appeared some persons in our land who recite the Quran and pursue knowledge." Then, after explaining their affairs, I said, "They claim that there is no such thing as Divine Decree and all events are new [to everyone, including Allah]." [Abdullah ibn Umar] then said, "When you happen to meet such persons, tell them that I have nothing to do with them and they have nothing to do with me. And, verily, they are in no way responsible for my belief." Abdullah ibn Umar then swore by Allah and said, "If any of them [who does not believe in Divine Decree] had 1 Al-Mudaabaghi, p. 71. He also mentions the first view stated by al-Qaari above. 2 Idris, p. 24. Commentary on the Forty Hadith of al-Nawawi with him gold equal to the bulk of the Mountain of Uhud and then he should spend it [in the way of Allah], Allah would not accept that from him unless he affirms his faith in Divine Decree."1 He then said, "My father Umar ibn al-Khattaab told me ... " [He then went on to narrate the hadith of Jibreel.]2 Ibn al-Qayyim shows that there are four "levels" or aspects of belief in Qadar. If one does not believe in these four aspects, he does not have the correct or proper belief in Allah. 3 The first level is belief in Allah's knowledge of everything, both of universals and particulars, before its existence. This is related to both, what is sometimes referred to as, the actions of Allah, such as producing rain, giving life and so forth, as well as the actions of human beings. Allah has foreknowledge of all of the deeds of the creation according to His ever-existing knowledge that He is described as having eternally. This includes His knowledge of all their affairs with respect to obedience, disobedience, sustenance and life-spans. This aspect can be concluded from many Quranic verses, including: [. , .,. ,.,, J. ,... [. .... .... , dj f\j P,_J I . j dgj ; Դ1 4 .. 1୘ '1 h\ ij Jklj ź..... f,. "-- ,,,. ,.,. / .... ,,.. ,,.. '1) J) '1) ਐੑ/-.JI ƕ ,:Jॉ J ୗ '1) ै .. I 1 u)) Ƅ f/a :e; l / ,... .... /' [ -:- ,,,. "And with Him are the keys of the Unseen. None knows them but He.